Kejadian 12:13

12:13 So tell them ¹  you are my sister ²  so that it may go well ³  for me because of you and my life will be spared ⁴  on account of you.”

Kejadian 15:8

15:8 But ⁵  Abram ⁶  said, “O sovereign Lord, ⁷  by what ⁸  can I know that I am to possess it?”

Kejadian 17:18

17:18 Abraham said to God, “O that ⁹  Ishmael might live before you!” ¹⁰ 

Kejadian 24:9

24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. ¹¹ 

Kejadian 24:17

24:17 Abraham’s servant ¹²  ran to meet her and said, “Please give me a sip of water from your jug.”

Kejadian 24:23

24:23 “Whose daughter are you?” he asked. ¹³  “Tell me, is there room in your father’s house for us to spend the night?”

Kejadian 27:3

27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game ¹⁴  for me.

Kejadian 27:6

27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau,

Kejadian 27:43

27:43 Now then, my son, do what I say. ¹⁵  Run away immediately ¹⁶  to my brother Laban in Haran.

Kejadian 29:5

29:5 So he said to them, “Do you know Laban, the grandson ¹⁷  of Nahor?” “We know him,” ¹⁸  they said.

Kejadian 37:11

37:11 His brothers were jealous ¹⁹  of him, but his father kept in mind what Joseph said. ²⁰ 

Kejadian 37:16

37:16 He replied, “I’m looking for my brothers. Please tell ²¹  me where they are grazing their flocks.”

Kejadian 37:19

37:19 They said to one another, “Here comes this master of dreams! ²² 

[12:13]  ¹ tn Heb “say.”

[12:13]  ² sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ³ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ⁴ tn Heb “and my life will live.”

[15:8]  ⁵ tn Here the vav carries adversative force and is translated “but.”

[15:8]  ⁶ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:8]  ⁷ tn See note on the phrase “sovereign Lord” in 15:2.

[15:8]  ⁸ tn Or “how.”

[17:18]  ⁹ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ¹⁰ tn Or “live with your blessing.”

[24:9]  ¹¹ tn Heb “and he swore to him concerning this matter.”

[24:17]  ¹² tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.

[24:23]  ¹³ tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[27:3]  ¹⁴ tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).

[27:43]  ¹⁵ tn Heb “listen to my voice.”

[27:43]  ¹⁶ tn Heb “arise, flee.”

[29:5]  ¹⁷ tn Heb “son.”

[29:5]  ¹⁸ tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

[37:11]  ¹⁹ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ²⁰ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:16]  ²¹ tn The imperative in this sentence has more of the nuance of a request than a command.

[37:19]  ²² tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.